베트남 성어(成語)와 베트남 문화

최해형(Choi, Haehyoung) 조선대학교 국제문화연구원 2017 국제문화연구 Vol.10 No.2

The culture is the result of the human intellectual activities in society, which is composed of material, as well as psychosocial, and sociodemographic factors. As such, the culture of an ethnic group can show us their life, social status, consciousness and concept on life. The culture is also the result of human psychological activities, based on the language, and ultimately reflected and evaluated by the language. Therefore, the study on the culture of an ethnic group through their language is very useful. Vietnamese ‘thanh ngu (idiom)’ is the diachronic language which was created in daily life of Vietnamese people and has been developed from generation to generation. Therefore, it reflects the history, society and culture of Vietnam. One of the linguistic characteristics of this Vietnamese ‘thanh ngu’ is the fact that it has dual meaning, figurative and metaphoric meaning, and literal meaning. Vocabularies are selected from the familiar things and phenomena around the daily life of people, so as to easily suggest the metaphoric meaning. Therefore, the word meaning and sentence meaning of Vietnamese ‘thanh ngu’ is directly linked to Vietnamese physical culture. Furthermore, almost all of metaphoric meanings of Vietnamese ‘thanh ngu’ are involved into criticizing or praising the attitudes, activities or thoughts of people, in such a way that we can understand their psychological culture, including their mentality and concept on life. This study looked into the vocabulary, sentence and metaphoric meaning of Vietnamese ‘thanh ngu’ related to the food, clothing and shelter in order to know and understand their physical culture on these topics and their psychological culture involved in it. For the efficiency of this study, we introduced the concept and category of Vietnamese ‘thanhngu’.

한국 내 베트남 결혼이주여성의 가족공동체와 음식문화 갈등

박선미 비교민속학회 2023 비교민속학 Vol.- No.77

This researcher has figured that the conflict of Vietnamese marriage migrant women within their Korean family community for food culture is formed in power relationships between races, generations, or spouses. Specifically, this study has analyzed how marriage migrant women accept Korean food and come up with alternatives on their own adapting themselves within the conflict. Married migrant women refuse to eat Korean food in the early stages of migration but adapt to Korean food culture gradually by eating Korean food for survival after the resistance. Meanwhile, longing for their Vietnamese home food, they attempt to mix Korean and Vietnamese food and devise fusion food. In the process, however, conflicts arise with Korean family members, and they exert their cultural power surrounding food, for instance, asking for Korean food exclusively or rejecting, excluding and discriminating Vietnamese food. This cultural power over food appears not just between races but between generations or spouses, too. First of all, the conflict of food culture and power over food arise between Korean parents-in-law and marriage migrant women. There exist cultural differences between Koreans who value breakfast and Vietnamese who stress lunch. Until the couple is separated from the parents, the parents-in-law force their daughter-in-law, the marriage migrant woman, to join in breakfast and expect them to prepare the meal themselves. Despite the situation that Koreans tend to eat breakfast less often gradually, the parents-in-law’s generation still applies their values of food culture. Next, power over food culture is formed between spouses, too. Compared to parents-in-law, husbands tend to understand and consider marriage migrant women more in their everyday lives, but about food, they are unwilling to adapt to Vietnamese food and exclude it. But unlike the parents’ generation, they sometimes eat rice noodles, jjajo, or Vietnamese rolls if Vietnamese spices with strong taste and flavor are not included. As seen above, the conflict of food culture within the Korean community of Vietnamese marriage migrant women stems from cultural differences between the two ethnic groups, but inter-generational differences seem distinctive, too. The conflict over Korean food culture with Korean parents-in-law and husbands is noticeable. But within the microscopic cultural power of parents-in-law, the older generation, the coercion, discrimination, rejection, or exclusion of food culture is shown more clearly. Accordingly, Vietnamese marriage migrant women are coming up with alternatives to maintain the identities of the two ethnic food cultures both through selective hybridity to distinguish food ingredients, meal dates, or meal places within the identities of the two ethnic food cultures. Despite the growing number of multicultural families in contemporary society, various cultural differences and conflicts still exist in the field of everyday culture. In particular, women from countries that are less developed than Korea like Vietnamese marriage migrant women tend to be easily exposed to cultural conflict or power within the Korean family community; therefore, in the area of folklore, more microscopic and comparative cultural studies will have to be carried out continuously. 이 연구에서는 한국 내 베트남 결혼이주여성이 한국 가족공동체 내에서 겪는 음식문화 갈등을 민족 간, 세대 간, 부부 간의 권력관계 속에서 형성되는 것으로 이해했다. 구체적으로 결혼이주여성이 한국 음식 수용 과정과 갈등 속에서 어떻게 적응하고 주체적으로 대안을 마련해 가는지를 분석하였다. 결혼이주여성들은 이주 초기 한국 음식에 대한 거부와 저항 이후 생존을 위해 한국 음식을 섭취하는 것으로 한국 음식문화에 순차적으로 적응하였다. 한편, 고향인 베트남 음식에 대한 그리움으로 한국 음식과 베트남 음식의 혼종을 시도하고 퓨전음식을 고안했다. 그러나 이 과정에서 한국 가족 구성원들과 갈등이 나타나고 한국인 가족들로부터 한국 음식의 강요, 베트남 음식의 거부와 배제, 차별 등 음식을 둘러싼 문화권력이 작용하였다. 이러한 음식에 관한 문화권력은 민족 간의 차이를 넘어 세대 간, 부부 간에서도 나타났다. 우선, 한국 시부모와 결혼이주여성 간의 음식문화의 갈등과 권력이 작용하였다. 아침 식사를 중요하게 생각하는 한국인과 점심 식사를 중요하게 생각하는 베트남 사람 사이의 문화적 차이가 발생하였다. 결혼이주여성 부부가 분가하기 전까지 시부모는 며느리인 결혼이주여성이 아침 식사에 참여하도록 강조하고 식사 준비도 직접 해 주기를 기대하였다. 이는 한국인의 아침식사 비율이 점차 낮아지고 있는 상황에서도 시부모 세대의 음식문화의 가치관이 여전히 적용되고 있었다. 다음으로 부부 간에도 음식문화 권력이 형성되었다. 시부모에 비해 남편은 일상생활 속에서 결혼이주여성을 이해하고 배려하는 측면이 크지만 음식에 있어서는 베트남 음식에 적응하지 않고 배제하는 모습을 보인다. 다만 부모 세대와 달리 맛과 향이 강한 베트남 향신료를 제외한 베트남 음식을 먹기도 한다. 이러한 베트남 결혼이주여성의 한국 가족공동체 내 음식문화의 갈등은 두 민족 문화의 차이에서 비롯된 것이지만 세대 간 차이도 뚜렷하게 나타났다. 한국 음식문화를 둘러싼 갈등에는 한국 시부모와 남편으로부터 두드러지게 나타났는데, 보다 기성세대인 시부모로부터 미시적 문화권력 속에서 음식문화에 대한 강요, 차별, 거부, 배제 등의 모습을 강하게 보인다. 이에 베트남 결혼이주여성은 두 민족 음식문화의 정체성 사이에서 식재료, 식사일과 식사장소 등을 구분하는 선택적 혼종성을 통해 두 민족 음식문화의 정체성을 유지하려는 대안을 마련하고 있었다. 이처럼 현대사회에서 다문화가족이 점차 늘어나고 있음에도 불구하고 일상문화 영역에서는 다양한 문화 차이와 갈등이 공존한 채 살아가고 있다. 특히 베트남 결혼이주여성처럼 한국 경제보다 저성장한 국가의 여성일수록 한국 가족공동체 내에서 겪는 문화 갈등과 권력에 쉽게 노출되어 있으므로 민속학에서는 보다 미시적이고 비교문화 관점에서 지속적인 연구가 필요하다.

자녀의 엄마나라 이해에 대한 베트남 결혼이민여성의 인식

전우용(Jeun, Wooyong),김혜전(Kim, Haejeon) 한국육아지원학회 2021 육아지원연구 Vol.16 No.2

본 연구의 목적은 베트남 결혼이민여성 자녀들의 엄마나라에 대한 이해 정도와 자녀의 엄마나라 이해에 대한 결혼이민여성의 요구를 살펴봄으로써 결혼이민여성의 자녀 양육 효능감을 높이고 다문화가정 자녀의 건강한 성장을 지원할 수 있는 모국문화 교육프로그램 개발을 위한 기초자료를 제공하는 것이다. 이를 위해 2018년도 베트남 다문화아동 외가방문 지원사업에 접수된 신청서 110부에 기재된 자녀들이 엄마나라에 대해 알고 있는 점과 자녀들에게 엄마나라에 대해 가르치고 싶은 점을 2020년 5월 4일부터 7월 31일까지 분석했다. 연구 결과 베트남 결혼이민여성 자녀들이 현재 엄마나라에 대해 알고 있는 지식은 ‘베트남 생활’, ‘베트남에 대해 모름’, ‘베트남 언어’, ‘베트남 나라’, ‘베트남과 나와의 관계’, ‘베트남 문화’에 대한 이해 순서로 나타났다. 베트남 결혼이민여성들이 자녀가 알았으면 하는 지식은 ‘베트남 문화’, ‘베트남 생활’, ‘베트남 언어’, ‘베트남과 나와의 관계’, ‘베트남 나라’ 순서로 나타났다. 본 연구는 자녀의 엄마나라 이해에 대한 베트남 결혼이민여성의 인식을 살펴보고 향후 구체적이고 체계적인 모국문화 교육프로그램을 개발할 수 있는 기초자료를 제공했다는 것에 의의가 있다. 또한, 자녀의 엄마나라 이해에 대한 베트남 결혼이민여성의 인식에 관한 기초자료를 토대로 다문화가정 자녀들에게 적절한 모국문화 교육프로그램을 계획·실행해야 함을 시사한다. The purpose of this study is to examine how Vietnamese marriage immigrant women perceived their children’s knowledge of mother culture and what they wanted their children to know about mother culture. The overarching goals of the study are to enhance the efficacy of child rearing, to promote the healthy growth of children from multicultural families, and to provide fundamental data for the development of supportable motherland culture education programs. To this end, we used the data as the 110 application forms received at the Program Supporting Visits to the Mother’s Parents’ Home by the Young Children of Korean-Vietnamese Multicultural Families in 2018. We analyzed from May 4th to July 31st, 2020. We focused our analysis on what Vietnamese marriage immigrant women perceived their children’s knowledge about the mother culture and what they want to teach their children about the mother country. The results of the study showed that the mothers perceived that their children had knowledge about ‘Vietnamese life’, ‘not knowing about Vietnam’, ‘Vietnamese language’, ‘Vietnam country information’, ‘relationship between Vietnam and me’ and ‘Vietnamese culture’ in order. The knowledge that Vietnamese marriage immigrant women wanted their children to know appeared in the order of ‘Vietnamese culture’, ‘Vietnamese life’, ‘Vietnamese language’, ‘relationship between Vietnam and me’, and ‘Vietnam country information’. This study is meaningful in that it examines Vietnamese marriage immigrant women’s perception of their children’s understanding of their mother country, and provides rudimentary data to develop concrete and systematic education programs for mother country culture in the future. In addition, it is suggested that based on basic data on Vietnamese marriage immigrant women’s perception of their children’s understanding of their mother’s country, it is necessary to plan and implement an appropriate motherland cultural education program for children of multicultural families.

재한베트남인의 한국에서의 문화적응에 관한 고찰

웬티탕란 전남대학교 글로벌디아스포라연구소 2017 전남대학교 세계한상문화연구단 국제학술회의 Vol.2017 No.5

The purpose of this study is to examine the process of Vietnamese people’s cultural adaptation in South Korea and to find out the problems and implications of their adaptation to Korean culture. This study was conducted to survey and interview the Vietnamese people living in Gwangju-Jeonnam area. The results of this study are as follows. Firstly, the demographic characteristics of Vietnamese respondents in the survey are focused on the Vietnamese young people in 20-30 ages and many Vietnamese women who are living in Gwangju-jeonnam area as follows: Migrant workers, marriage migrant women, foreign students, high education but low income people, visitors and so on. Secondly, the descriptive statistics of the Korean cultural adaptation questionnaire of the Vietnamese people in South Korea showed that Vietnamese people has used the Korean languages in the low level, and they have got the difficulty of exchanging in relation with other people. Thirdly, as a result of the one-way anova analysis methods about the Vietnamese people in South Korea, their level of occupation and Korean language were statistically significant factors influencing their Korean culture adaptation. Fourthly, as a result of the factor analysis, the types of adaptation of Korean culture of the Vietnamese were classified into the culture adaptation with both countries such as Vietnamese cultural adaptation type and Korean cultural adaptation type. Fifthly, the explanatory variables influencing the Korean cultural adaptation of the Vietnamese people in South Korea are the low level in Korean language, education, age and family members are low level in education but high in age, so they have seemed having the difficulty in Korean cultural adaptation. In conclusion, the difficulty of cultural adaptation of Vietnamese people showing in the Korean language and the cultural adaptation type of both countries are high. Therefore, it is expected that the policy measures should be more focused on the Korean language education and vocational education for Vietnamese people and the formation of their mutual community.

토속종교가 베트남 사람들의 생활문화에 끼친 영향

Ngo Van Le 조선대학교 국제문화연구원 2009 국제문화연구 Vol.2 No.1

Mekong delta is the largest delta in Vietnam with an area of 39000㎢, or 12% of the country’s. Therefore, the delta, together with Hochiminh City, has been and will be playing a very crucial role in Vietnam’s cultural-economic development strategies. Yet, while Mekong delta is a fairly new land in comparison with our nation’s long history, it has been a “promise land” or a “land of hope” to many migrants who have migrated to and resided over the delta in their pursuing of wealth and happiness. Many generations of the Vietnamese, side by side with other ethnic peoples, have exploited and protected the region which resulted in several magical achievements during wars against foreign invaders as well as in peace time. Mekong Delta is resided by multi-ethnic peoples. These peoples, who are different in terms of economic development level, social structure and religion, have come to existence over the land at different time points. However, through long history of co-residence, due to cultural exchange and acculturation, among the peoples there have emerged many common cultural features and this process is currently still on progress under proactive influences of modern circumstance. As a result, there have been many religions in the delta; besides world religions such as Buddhism, Christianity, and Islam, there have existed local religions. Obviously, these religions contribute greatly to the cultural diversity of the whole southern part of the country. The Vietnamese is a majority people in the region. The culture of the Vietnamese in Mekong delta has selectively inherited cultural values of Vietnamese tradition. During their residing in the delta, the people has also adopted and created cultural features that are adaptative to natural and social environment of the region. For instance, at the end of 19^(th) century and early 20^(th) century, the Vietnamese in Mekong delta created several religions with ubiquitous local identities. In general, local religions have played very crucial roles in the life of the Vietnamese in the delta; however, their impacts have seldom spread out of the Vietnamese communities. In this paper, by viewing religion as both a social phenomenon and a cultural one, I concentrate on proposing the reasons for the birth of local religions of the Vietnamese in Southern Vietnam at the end of 19^(th) and early 20^(th) century. Also, I want to take a look at these religions’ impacts over cultural life of the people in the region. Assumedly, they were born under specific conditions of the South and only have impacts upon the life of the people. Furthermore, the paper proposes that, on one hand, the Vietnamese in the South have selectively inherited traditional cultural values which have created Vietnamese cultural values as the whole; on the other hand, they have made their own ones within the context of their new living conditions.

한국 거주 베트남인의 다문화적응 유형에 관한 탐색적 연구

임영언 ( Yim Young Eon ) 아시아문화학술원 2017 인문사회 21 Vol.8 No.2

이 연구의 목적은 재한베트남인을 대상으로 한국에서 문화적응 과정을 살펴보고 시사점을 도출하는데 있다. 연구방법은 광주전남권에 거주하는 재한베트남인을 대상으로 설문조사 및 면접조사를 실시하였다. 연구결과, 첫째, 재한베트남인의 특성은 이주노동자, 결혼이주여성과 유학생이 많고, 한국어 수준이 낮으며 베트남 방문경험이 많은 것으로 나타났다. 둘째, 한국문화 적응에 영향을 주는 요인으로는 직업과 한국어수준이 통계적으로 유의하였다. 셋째, 재한베트남인의 한국문화적응유형은 양국 문화적응유형, 베트남 문화적응유형, 한국문화적응유형 동화와 통합전략의 경향이 강했다. 넷째, 재한베트남인들은 한국어수준과 학력수준이 낮고 연령과 가족동반 수가 많을수록 한국문화적응에 어려움을 겪고 있었다. 결론적으로 재한베트남인은 한국어수준이 낮고 문화정착의 과도기적 형태인 양가적 정체성을 가진 양국문화적응유형이 많은 것으로 나타나 향후 한국어 교육향상 및 베트남 공동체 형성에 필요한 정책적 대안이 마련되어야 할 것으로 생각된다. The purpose of this study is to examine the process of Vietnamese people`s cultural adaptation in South Korea and to find out the problems and implications of their adaptation to Korean culture. The results of this study are as follows. First, the demographic characteristics of Vietnamese respondents in the survey are focused on the Vietnamese young people in 20-30 ages and many Vietnamese women who are living in Gwangju-Jeonnam area as follows: Migrant workers, marriage migrant women, foreign students, high education but low income people, visitors and so on. Second, the descriptive statistics of the Korean cultural adaptation questionnaire of the Vietnamese people in South Korea showed that Vietnamese people has used the Korean languages in the low level, and they have got the difficulty of exchanging in relation with other people. Third, as a result of the one-way anova analysis methods about the Vietnamese people in South Korea, their level of occupation and Korean language were statistically significant factors influencing their Korean culture adaptation. Fourth, as a result of the factor analysis, the types of adaptation of Korean culture of the Vietnamese were classified into the culture adaptation with both countries such as Vietnamese cultural adaptation type and Korean cultural adaptation type. In conclusion, the difficulty of cultural adaptation of Vietnamese people showing in the Korean language and the cultural adaptation type of both countries are high. Therefore, it is expected that the policy measures should be more focused on the Korean language education and vocational education for Vietnamese people and the formation of their mutual community.

베트남 학습자들의 드라마를 활용한 한국 언어 · 문화 교육 연구

Nguyen Thi Phuong Mai 국제한국언어문화학회 2009 한국언어문화학 Vol.6 No.1

Nguyen Thi Phuong Mai. 2009. ‘A study on teaching Korean language-culture through television drama for Vietnamese learners’. Journal of the International Network for Korean Language and Culture. Vol. 6-1. 191-211. Korean dramas started the Korean wave in Vietnam and are still a favourite for Vietnamese people. Loving Korean dramas has become a motive for studying Korean language and culture among a great number of Vietnamese students. Therefore, using the Korean dramas as teaching materials would lure the attention from the students as well as create an interesting studying atmosphere. In addition, Korean dramas use lively and daily communication language so as to help students to approach to the modern language not the formal one stated in the textbooks. The study aims at recommending a suitable teaching methodology of Korean language and culture through television dramas. The contents of Korean language-culture teaching and learning methodology in this paper include three parts: linguistic etiquette, productive skill based on comparison of language and cultural characteristics of Vietnamese and Korean languages, and the general Korean language-culture teaching. Regarding the teaching methodology of Korean language and culture through television dramas, this study brings about some suggestions such as using drama as a audio visual media in practising speaking and listening skills, using drama script in improving the reading skill, and sharpening the writing skill by rewriting the script in the cross-culture perspective.(Vietnam National University-Hochiminh City)

한류영향으로 착화된 베트남인의 정체성 재인식연구 -호치민 대학생들의 한국문화 해석과 한국어학습 열기를 중심으로

장윤희 ( Yoon Hee Chang ) 세계음악학회 2016 음악과 문화 Vol.34 No.-

My research is an ethnographic project on cultural flow, Korean influence, globalization, and identity construction in the Socialist Republic of Vietnam. The research focuses on Korean culture that is widespread in Vietnamese society, and examines what this “Korean wave,” so called “hallyu, ” means to Vietnamese people. The phenomenon of Korean craze is often simplified as “global-leading Korean culture.” However, the research tries to avoid simplification and one-sided views on hallyu. The central thesis of the research was built through an analysis of discourse, exploring what Vietnamese people say about Korean culture and how they generate discourse on hallyu by interviewing about thirty people. Many of younger generation Vietnamese tend to positively define Koreaness after they watched, listened to, and experienced Korean pop-culture. At the same time, they set Koreaness against "our" Vietnamese style, describing that the image, behavior, and position of male and female in Vietnam and Korea are very different. The reasons to enter Korean language department in the university have nothing much to do with hallyu. Even though some decided to learn Korean language after they experienced hallyu, more students selected it because they wanted their own bright future using Korean language skill. Hallyu let the young Vietnamese people indulge into Korean pop-culture and made them imitate Korean fashion style and socio-cultural-behavior. Hallyu also motivate Vietnamese people to think of the protection of their own culture. Further more, it evoked nationalistic feeling among the young generation who loved Hallyu celebrities and hankered after Korean life style. Hallyu in Vietnam has a multi-layered effect while at the same time it enables the coexistence of incompatible ideas, their Koreaness and our Vietnamese-ness in one space.

베트남 한국어 학습자를 위한 한국 한자어 어휘력 향상 방안 모색 -한자음을 중심으로 하여-

류투안 ( Tuan Anh Luu ) 연세대학교 언어정보연구원(구 연세대학교 언어정보개발원) 2011 언어사실과 관점 Vol.27 No.-

This article underscores the importance of Sino-Korean vocabulary education for Vietnamese, whose mother tongue belongs to the Chinese character cultural area. This aims to make full use of the knowledge of Vietnamese learners` mother tongue for the education of words loaned from Chinese characters, which account for a majority of the Korean vocabulary. We began with a study on the characteristics of Sino-Vietnamese words, which were then compared with similar Sino-Korean words to identify the similarities and differences between these 2 groups, thus helping to find a better way for the education of Sino-Korean. Similarities and differences in phoneme, form and meaning found in the study indicated the possibility of using learners` knowledge of their mother tongue in the learning of Sino-Korean. As loaned Chinese characters are assimilated and read under the specific phonemic system of each language, it`s difficult to recognize their phoneme form. With an effort to understand how Vietnamese people recognize Chinese words in the Vietnamese language, we realized that Vietnamese people learn Chinese characters as part of the Vietnamese vocabulary and they have the ability to recognize Sino-Vietnamese words. Although a comprehensive system has not yet been in place, there are some tips to recognize Sino-Vietnamese words thanks to elements such as phoneme, form and meaning. So, the recognition of Sino-Korean through Sino-Vietnamese is quite possible. Although similarities and differences in the areas of form and meaning will definitely have an impact on the learning process, we want to first focus on phoneme with the introduction of a method to divide the phoneme of Sino-Korean words into initials and rhymes, which are then compared with the Vietnamese language in order to create a list of representative phonemes for learners. We hope that this contrastive study will be extended in the future and will be useful not only for Vietnamese learners of Korean but also Korean learners of Vietnamese.

The advantages of Japanese in teaching Vietnamese culture to Children with Vietnamese roots in Japan

Hirano Ayaka,Pham Phi Hai Yen 전북대학교 문화융복합아카이빙연구소 2024 디지털문화아카이브지 Vol.7 No.1

일본에 사는 베트남계 아동이 많이 있지만, 이들이 베트남 문화와 접촉할 기회는 별로 없다. 이들은 부모를 통해 베트남 문화에 노출될 수 있지만, 일본에서 부모는 업무에 바쁘다. 어떤 부모들은 집에서 베트남어와 문화를 자녀에게 가르치는 데 자신이 없어 한다. 이러한상황을 극복하기 위해 베트남계 아동을 위한 베트남 문화 수업을 진행하였다. 일반적으로 부모는 자녀의 교육과 문화 교육에서 중요한 역할을 한다. 그럼에도 불구하고 일본 사람들은자국의 관점에서 베트남계 아동이 출신지 문화를 계승하고 자부심을 가질 수 있도록 도울수 있다. 본 논문은 일본인이 일본에서 베트남계 아동에게 베트남 문화를 가르치므로 얻을수 있는 이점을 평가하는 것을 목적으로 한다. Currently, there are quite a few children with Vietnamese roots living and studying in Japan. However, children have little opportunity to come into contact with Vietnamese culture. Children are often only exposed to Vietnamese culture through their parents. However, in Japan, parents are very busy with work. Some parents are not confident about teaching the Vietnamese language and culture to their children at home. To overcome this situation, we organized Vietnamese culture classes for children with Vietnamese roots. Of course, parents play an important role in children’s education in general and cultural education in particular. Still, Japanese people, from the perspective of the host country, can also contribute more or less to helping children with Vietnamese roots inherit their culture and help them be proud of their origin. This article will evaluate the advantages of the Japanese in teaching Vietnamese culture to children with Vietnamese roots in Japan.